SOCIO-CULTURAL HISTORY OF ASSAM: A BRIEF REFLECTION DR. NURUL ISLAM CHAKDAR, Assistant Professor of History Abhayapuri College, Abhayapuri, Bongaigaon, Assam Abstract It would not be an exaggeration if we claim that the land of Assam is multicultural. It reflects that its socio-cultural history is diversity. However, nobody can deny unity among diversity in Assamese culture is composite. Even the society of Assam is a heterogeneous society. It has a unique variety of peoples of different human races. Sociological plurality is the main concept of Assamese society. In a sense, Assamese society is the outcome of different elements (castes and sub-castes), for example, between the pre-Aryan races and tribes and the Aryans etc. Different castes and sub-castes and so on makes dynamic social pattern of Assam. The present paper is an attempt to show how many ways the assimilation of various religious groups, castes and sub- castes makes composite culture or the social culture of Assam is the product of historical development. Briefly speaking, the different castes and sub-castes or classes ostensively have made the Assamese society as a plural society before the world. Key words: Assimilation, culture, heterogeneous, historical, society. Assam has a unique variety of peoples of different human race and of culture of both hills and plains. It comprises of different races and tribes or different socio-economic groups. The Assamese society, therefore, is a heterogeneous society. The Assamese society is a multi cultural, multi ethnic, multi religious and multi lingual society. Thus, sociological plurality is the key concept of Assamese society. The present day scenary of the land reveals that the socio- cultural life of the people of Assam or Assamese society contains diverse linguistic people such as Assameses, Bengalis, Hindis, Nepalis, Bodos, Rabhas, Mishings, Tiwas, Karbis and many more. According to scholars, ethnic composition of the Assamese society also important one 499 since Assam has a rich ethnic diversities. The various tribal communities of Assam such as Ahoms, Bodo-Kachari, Garo, Chutiya, Moran, Mech, Rabha, Lalung, Mikir, Aka, Dafla, Miri, Abor Mishmi, Naga, Mishings, Karbi, Kuki, Tiwa, Hmars, Dimasa, Deori etc. makes the Assamese society or social culture of Assam ethnically important one. Even the religious composition of the Assamese society also provides a particular type of character to social culture of Assam. Truly speaking, Assam is the land where people from all major religious groups, namely, Hindus and Muslims are live together. Equally, other religious groups like Sikhs, Buddhist, Christians, and Jains etc. are also the part of Assam‟s religious composition. Existence of all these diverse social groups is primarily responsible for multi social culture of Assam. Accordingly, it follows from the fact that in the process of assimilation of these different elements (castes and sub-castes), for example, between the pre-Aryan races and tribes and the Aryans, a composite culture grew up and that culture is the social culture of Assam. It is the product of historical development in which, at different period of history, different people have migrated from different directions to Assam along with their own traditions, customs and cultures. However, it is not easy to give a detail account of castes and sub-castes in the context of dynamic social pattern. Following Professor Monirul Hussain1, a brief account of some casts and sub-castes inhabiting Assam as under: Brahmins: The early inscriptions refer to the settlement of Brahmins in Kamrupa. Mention is made in Dubi and Nidhanpur copper plates of king Bhaskaravarman of Brahmana donees who used to perform sixfold duties viz., yajña, yājana, adhyāna,adhyāpana, dāna and pratigraha.2 According to scholars, in 13th century onwards fresh waves of Brahmanas from Gauda, Kanauj and other parts of North India migrated to Assam. Assam District Gazetters, Sibasagar reveals that the “Assamese Brahmins originally came from Mithila, Orissa, Beneras and Kanauj. There are also a few Bengali Brahmins, who in social questions usually keep themselves distinct from Assamese confreres.”3 On the basis of the locality the Brahmanas of Assam can be divided into two sections viz., those migrated from western part of Bengal were known as Rādhi and those from Kanauj designated as Vaidika. The Bhahmins exercise Sandhy and Yapa. Even they rigorously observed the Upanayana (the ceremony of the investiture of the holly thread) and 500 maintain a family deity. “Inspite of their pride in social superiority” the Brahmins are “liberal in their outlook regarding occupations and in their observance of other social laws. In fact the Brahmins of Assam have always followed a rather flexible sustem, not as strictly rigid as in other part of India; even in respect of food.”4 In Assam Brahmins are called as Bamun. Gait writes: “Among the orthodox castes the Brahmans are occupied a predominant position in society. They cultivated various sciences and arts, as custodians of the sacred scriptures, the Brahmans acted as religious teachers.”5 Thus, there is no question of doubt that the Brahamans were an influential social group of Assam. Daivajñas: The Daivajñas are called Ganak. They studied astrology and so the Daivajñas are professionally astrologers. They earned their livelihood mainly by astrological calculations. The earliest reference to the Ganaka is found in the Kamauli grant of Vaidyadeva of the 12th century and in the medieval literary works of Durgāvara6, Sukavinārāyaṇa7 and in land grants of the Ahom kings.8 Here one can name Harihar Atā, disciple of Sankardeva, was Daivajña by caste. Even some of the early poets of Vaisnavite tradition were also Daivajñas. Sagarakhari and Suryakhari are important among the Daivajñas. The Daivajñas well-versed in astrology were given the title Khari by the local chief of Darrang and Daloi or Bardoloi by the Ahom rulers. The Ahom kings exercised their knowledge in the court to consult either before starting war or any auspicious etc. Even the Daivajñas perform all the samskāras. Like the Brahmanas, they also wear sacred thread. The Daivajñas, however, did not make matrimonial alliance with rest of the Brahmanas due to their lower status in the caste hierarchy. Nonetheless, they occupied an honoured position in the Assamese society. Kayasthas: The Kayasthas are originally a professional class. They were engaged in maintaining accounts and serving as cribes. The Nidhanpur grant of Bhaskaravarman mentioned both Karanikas and Kayasthas. According to Daityari Thakur9, Madhavadeva learnt well the Kayasthika Vṛtty in addition to traditional learning in grammar, Kavya and philosophy. Sankardeva himself was a Kayastha Bhuyan. A number of the Satradhikars of Assam are Kayasthas. They used to perform the six sacraments and so the Kayasthas were called Sat 501 Karmi.The Kayasthas are believed to be Kshatriyas. Nagendranath Basu has tried to prove the Kshatriya origin of the Kayasthas.10 Thery were downgraded from the Kshatriyas as the Kayasthas took masi (ink) instead of asi (sword). From Mithila, Kanauj and Bengal the kayasthas migrated to Assam. Kalitas: The Kalitas were another high caste people of Assam. The Kalitas came to this land from places of Upper India during the reign of Dharmapal (c. 1095-1120). According to the Katha-gurucarita there was a Kalita desa on the Himalaya foot hills in the northern eastern region where the ancestors of Gopala Ata lived.11 Accorditional to the traditional origin, they were Kshatriyas who concealed their caste for fear of Parasuram – has been rejected by some scholars of Assam.12 Again some scholars are of the opinion that the Kalitas are of Alpine origin, whereas, according some others they are of Aryan stock. Whatever, the Kalitas used to perform the main Hindu samaskaras and purificatory rites according to smṛtis. Keots: Next to the Kalitas, we have the keots caste. Precisely speaking, the term originated from the Sanskrit Kaivarta which became Kevatta (boatman) and finally Keot. According to the Brahmavaivarta-Purana, the Kaivarta originated from the Ksatriya father and the Sudra mother; as such it is a varnasankara of the Ksatriya and Sudra.13 The Keots are included among the caste- Hindus. They are commonly called Kamars in Kamrupa, Assam. Even the Keots, who are regarded as Kaivartas were an agricultural community. Bariyas: The Bariyas are another particular type of caste of Assam. The term Bariya is said to have been derived from Bari meaning a widow. In fact, they originated from an offspring of a Brahmin widow by a Sudra husband. Here it is important to note that the children of Brahmin girls married to Sudra were called Bariya. They are commonly agriculturalist. Suts: The Suts are a caste peculiar to Assam. The term Sut is said to have been derived from Sut, the expounder of the Puranas. He was the son of a Brahmin widow. Some people of the Bariya sub-caste call themselves Sut. They are generally Vaisnavas. 502 Yogis: In Assam Yogis are popularly known as Naths, Nath-Yogis and Katanis, a sub-caste of the Yogis. The yogis think that they are descendants of Gorokshanatha. The Yogis consider Gorakshanatha as an incarnation of Siva. “In the Ballalcharitam, a Sanskrit book supposed to be written in the 12th century A. D., we find mention of a sect of people, who lived on the banks of the Brahmaputra and were known as „Jungis‟. They were drum-beaters, whose descendants are still found in some parts of Assam and are known as Kendra-Jogis (Yogis). Their original profession was drum-beating, palanquin-bearing, quackery, snake-charming etc. They have now taken to agriculture.”14 Unlike the Brahmins, Yogis perform their social and religious rites according to their own priests. Nadiyals, Jaluas or Kaivartas: The Keots are divided into two categories, such as, the Haloi Keots and the Jalai Keots.